Chinese
获得我执后，因追求最上之我，以及已入声闻、独觉无余涅槃者（236a）被劝导后需再次成佛，故与法之四法印相违；因佛陀教法中仅有十八部，而此不包含在内；因不显现于共同律藏，不涉入经藏；因与法性相违，不摄于三藏，故如此说。 因为不接受法我与所知障，故（不接受）二无我与二障；因为不接受阿赖耶识与染污意，故（不接受）八识聚；因为不接受大乘极广经典，故（不接受）其中所出的十地；因为认为佛地仍有余业与苦，不承认一切过失皆尽，故（不接受）转依；因为不接受密严刹土（Akanishtha）的报身，故不接受三身和四智等，并且不予承认。 二部（自宗）在“基”的阶段，对于外道所臆想的常一自在之我等，如同绳上之蛇，甚至世俗中也不予承认；也不承认有福运、自在天等其他创造器世间和有情的主宰。 种种世间皆由业生。 如此，所谓“作者”即是“业”，以及五蕴、十八界、十二处、四生、五趣、四食（段食、触食、思食、识食）等详细分类，这些都是（二部）共同承认的。 因所缘不增烦恼故， 有为有漏、道谛与无为。 无漏法能破除与遣除， 执彼可断之实法与相续。 世俗有者胜义无作用， 不舍无分微尘与刹那心。 胜义有者彼具作用。 基础所知的主要内容，即有漏（236b）与无漏二谛的安立方式也一致：即凡是具贪之识，了知该法自性后，缘此法为境，则烦恼将通过五俱行（与所缘境同时生起）的任一种方式增长并住留；而凡是所缘不令其增长的，则（与此相反）。依次，除道谛外的所有有为法，皆是有漏之相...
English
Having attained the notion of self, because one desires the supreme self; and because those who have already entered the state of no remainder of the Shravakas and Pratyekabuddhas (236a), having been exhorted, must again attain enlightenment (Buddhahood), thus it contradicts the four seals of Dharma; and because it is not included among the eighteen schools of Buddha's teachings; and because it does not appear in the common Vinaya, does not enter the Sutra Pitaka; because it contradicts dharmata and is not included in the Three Pitakas, thus it is said. Because they do not accept the self of phenomena and cognitive obscurations, therefore (they do not accept) the two no-selves and two obscurations; because they do not accept the alaya-vijnana and defiled mind (manas), therefore (they do not accept) the group of eight consciousnesses; because they do not accept the extremely vast Mahayana Sutra Pitaka, therefore (they do not accept) the ten bhumis arising therefrom; because they believe that karma and suffering still remain on the Buddha-ground and do not accept the complete cessation of all faults, therefore (they do not accept) the transformation of the basis; because they do not accept the Sambhogakaya of Akanishtha, therefore they do not accept and deny the three Kayas and four wisdoms, etc. Both schools, in the context of the basis, do not accept even conventionally the self imagined by externalists (non-Buddhists)—a permanent, singular, independent self, etc., which is like a snake seen in a rope; and they do not accept other creators of the world and beings, such as fate or Ishvara. Various worlds arise from karma. Thus, what is meant by 'creator' is karma; and the detailed classifications such as the five aggregates, eighteen dhatus, twelve ayatanas, four modes of birth, five realms of existence, and the four nutriments (solid food, contact, mental volition, and consciousness) are similarly accepted by both (schools). Because focusing on that does not increase defilements, Conditioned and contaminated phenomena, the true path, and unconditioned phenomena. Uncontaminated phenomena are what destroy and eliminate The grasping at abandonable entities and continuums. That which conventionally exists is ultimately non-functional. The unabandoned partless atom and momentary mind. That which ultimately exists is functional for that. The main objects of knowledge of the basis, the way of establishing the two truths of contaminated (236b) and uncontaminated, are also similar: when a mind with attachment knows the nature of that phenomenon and focuses on it, the defilements will increase and abide through any of the five concomitants with the object; and because focusing on what does not cause them to increase, (it is otherwise). Accordingly, all conditioned phenomena other than the true path are characteristics of contaminated...